Minhaj as-Sunnah - Ibn Taimiya - (4/549)

Minhaj as-SunnahIbn Taimiya

their ignorance (1), like the disbelievers. For such people, Allah’s punishment in the Hereafter is sufficient. Or one of them may be [acting upon an interpretation] (2), exercising independent judgment but mistaken; if such people are forgiven their error (3), what their error entailed is also forgiven them (4).

[People’s Views Concerning Yazīd: Two Extremes and a Middle Position]

(Section).

Once this is clear, we say:

People’s views concerning Yazīd fall into two extremes and a middle position. Some believe that he was (5) one of the Companions, one of the rightly guided caliphs, or one of the prophets. All [of this] is false (6). Others believe that inwardly he was an unbeliever and a hypocrite (7), that he intended to avenge his relatives who were unbelievers (8) upon the people of Medina and Banū Hāshim, and [that he] recited (9):

“When that caravan came into view and those heads appeared (10)
Upon the heights of Jayrūn…
The raven cawed, and I said, ‘Wail—or do not wail;
For I have indeed settled my debts with the Prophet’”

(1) *Al-jahāla* (“ignorance”): thus in A and B. The other manuscripts read *al-jāhiliyya* (“the pre-Islamic age of ignorance”). (2) *Muta’awwilan* (“acting upon an interpretation”) is omitted from N, M, and W. (3) N, S, A, and B read: *khata’ahum* (“their error”). (4) A and B read: “… also. And Allah Most High knows best.” (5) *Kāna* (“was”) is omitted from A, B, and S. (6) N, M, and W read: “And this is false.” (7) A, B, S, and H read: “that he is an unbeliever and a hypocrite.” (8) R reads: *al-kuffār* (“the unbelievers”). (9) N and M read: “and he recited.” (10) N reads: *tilka al-umūr wa-ashraqat* (“those affairs, and they shone forth”); M: *tilka al-hurūb wa-ashraqat* (“those wars, and they shone forth”); A: *tilka al-humūl wa-ashraqat* (“those loaded camels, and they shone forth”).

الْجَهَالَةِ (١) كَالْكُفَّارِ، فَهَؤُلَاءِ حَسْبُهُمْ عَذَابُ اللَّهِ فِي الْآخِرَةِ. وَإِمَّا أَنْ يَكُونَ أَحَدُهُمْ [مُتَأَوِّلًا] (٢) مُجْتَهِدًا مُخْطِئًا ; فَهَؤُلَاءِ إِذَا غُفِرَ لَهُمْ خَطَؤُهُمْ (٣) غُفِرَ لَهُمْ مُوجِبَاتُ الْخَطَأِ أَيْضًا (٤) . [الناس في يزيد طرفان ووسط] (فَصْلٌ) . إِذَا تَبَيَّنَ هَذَا فَنَقُولُ: النَّاسُ فِي يَزِيدَ طَرَفَانِ وَوَسَطٌ. قَوْمٌ يَعْتَقِدُونَ أَنَّهُ كَانَ (٥) مِنَ الصَّحَابَةِ، أَوْ مِنَ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، أَوْ مِنَ الْأَنْبِيَاءِ، وَهَذَا [كُلُّهُ] بَاطِلٌ (٦) . وَقَوْمٌ يَعْتَقِدُونَ أَنَّهُ كَانَ كَافِرًا مُنَافِقًا (٧) فِي الْبَاطِنِ، وَأَنَّهُ كَانَ لَهُ قَصْدٌ فِي أَخْذِ ثَأْرِ كُفَّارِ (٨) أَقَارِبِهِ مِنْ أَهْلِ الْمَدِينَةِ وَبَنِي هَاشِمٍ، وَ [أَنَّهُ] أَنْشَدَ (٩) لَمَّا بَدَتْ تِلْكَ الْحُمُولُ وَأَشْرَفَتْ (١٠) تِلْكَ الرُّءُوسُ عَلَى رُبَى جَيْرُونِ ... نَعِقَ الْغُرَابُ فَقُلْتُ نُحْ أَوْ لَا تَنُحْ فَلَقَدْ قَضَيْتُ مِنَ النَّبِيِّ دُيُونِي

(١) الْجَهَالَةِ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: الْجَاهِلِيَّةِ. (٢) مُتَأَوِّلًا: سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) . (٣) ن، ص، أ، ب: خَطَأَهُمْ. (٤) أ، ب:. . أَيْضًا، وَاللَّهُ تَعَالَى أَعْلَمُ. (٥) كَانَ: سَاقِطَةٌ مِنْ (أ) ، (ب) ، (ص) . (٦) ن، م، و: وَهَذَا بَاطِلٌ. (٧) أ، ب، ص، هـ: أَنَّهُ كَافِرٌ مُنَافِقٌ. (٨) ر: الْكُفَّارِ. (٩) ن، م: وَأَنْشَدَ. (١٠) ن: تِلْكَ الْأُمُورُ وَأَشْرَقَتْ، م: تِلْكَ الْحُرُوبُ وَأَشْرَقَتْ، أ: تِلْكَ الْحُمُولُ وَأَشْرَقَتْ.